My Notes
Authors
Jamieson, Fausset, and Brown - Commentary Critical and Explanatory on the Whole Bible
1. In the beginning—a period of remote and unknown antiquity, hid in the depths of eternal ages; and so the phrase is used in Proverbs 8:22 , 23.
God—the name of the Supreme Being, signifying in Hebrew, “Strong,” “Mighty.” It is expressive of omnipotent power; and by its use here in the plural form, is obscurely taught at the opening of the Bible, a doctrine clearly revealed in other parts of it, namely, that though God is one, there is a plurality of persons in the Godhead—Father, Son, and Spirit, who were engaged in the creative work (Proverbs 8:27 ; John 1:3 , 10; Ephesians 3:9 ; Hebrews 1:2 ; Job 26:13 ).
created—not formed from any pre-existing materials, but made out of nothing.
the heaven and the earth—the universe. This first verse is a general introduction to the inspired volume, declaring the great and important truth that all things had a beginning; that nothing throughout the wide extent of nature existed from eternity, originated by chance, or from the skill of any inferior agent; but that the whole universe was produced by the creative power of God (Acts 17:24 ; Romans 11:36 ). After this preface, the narrative is confined to the earth.
Matthew Henry - Commentary on the Whole Bible
In these verses we have the work of creation in its epitome and in its embryo.
I. In its epitome, v. 1, where we find, to our comfort, the first article of our creed, that God the Father Almighty is the Maker of heaven and earth, and as such we believe in him.
- Observe, in this verse, four things:—
(1.) The effect produced—the heaven and the earth, that is, the world, including the whole frame and furniture of the universe, the world and all things therein, Acts xvii. 24. The world is a great house, consisting of upper and lower stories, the structure stately and magnificent, uniform and convenient, and every room well and wisely furnished. It is the visible part of the creation that Moses here designs to account for; therefore he mentions not the creation of angels. But as the earth has not only its surface adorned with grass and flowers, but also its bowels enriched with metals and precious stones (which partake more of its solid nature and more valuable, though the creation of them is not mentioned here), so the heavens are not only beautified to our eyes with glorious lamps which garnish its outside, of whose creation we here read, but they are within replenished with glorious beings, out of our sight, more celestial, and more surpassing them in worth and excellency than the gold or sapphires surpass the lilies of the field. In the visible world it is easy to observe, [1.] Great variety, several sorts of beings vastly differing in their nature and constitution from each other. Lord, how manifold are thy works, and all good! [2.] Great beauty. The azure sky and verdant earth are charming to the eye of the curious spectator, much more the ornaments of both. How transcendent then must the beauty of the Creator be! [3.] Great exactness and accuracy. To those that, with the help of microscopes, narrowly look into the works of nature, they appear far more fine than any of the works of art. [4.] Great power. It is not a lump of dead and inactive matter, but there is virtue, more or less, in every creature: the earth itself has a magnetic power. [5.] Great order, a mutual dependence of beings, an exact harmony of motions, and an admirable chain and connection of causes. [6.] Great mystery. There are phenomena in nature which cannot be solved, secrets which cannot be fathomed nor accounted for. But from what we see of heaven and earth we may easily enough infer the eternal power and Godhead of the great Creator, and may furnish ourselves with abundant matter for his praises. And let our make and place, as men, remind us of our duty as Christians, which is always to keep heaven in our eye and the earth under our feet.
(2.) The author and cause of this great work—GOD. The Hebrew word is Elohim, which bespeaks, [1.] The power of God the Creator. El signifies the strong God; and what less than almighty strength could bring all things out of nothing? [2.] The plurality of persons in the Godhead, Father, Son, and Holy Ghost. This plural name of God, in Hebrew, which speaks of him as many though he is one, was to the Gentiles perhaps a savour of death unto death, hardening them in their idolatry; but it is to us a savour of life unto life, confirming our faith in the doctrine of the Trinity, which, though but darkly intimated in the Old Testament, is clearly revealed in the New. The Son of God, the eternal Word and Wisdom of the Father, was with him when he made the world (Prov. viii. 30), nay, we are often told that the world was made by him, and nothing made without him, John i. 3, 10; Eph. iii. 9; Col. i. 16; Hebrews 1 . 2. O what high thoughts should this form in our minds of that great God whom we draw nigh to in religious worship, and that great Mediator in whose name we draw nigh!
(3.) The manner in which this work was effected: God created it, that is, made it out of nothing. There was not any pre-existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters and the beasts and man out of the earth; but that earth and those waters were made out of nothing. By the ordinary power of nature, it is impossible that any thing should be made out of nothing; no artificer can work, unless he has something to work on. But by the almighty power of God it is not only possible that something should be made of nothing (the God of nature is not subject to the laws of nature), but in the creation it is impossible it should be 3 otherwise, for nothing is more injurious to the honour of the Eternal Mind than the supposition of eternal matter. Thus the excellency of the power is of God and all the glory is to him.
(4.) When this work was produced: In the beginning, that is, in the beginning of time, when that clock was first set a going: time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity? And he did make it in the beginning of time, according to his eternal counsels before all time. The Jewish Rabbies have a saying, that there were seven things which God created before the world, by which they only mean to express the excellency of these things:—The law, repentance, paradise, hell, the throne of glory, the house of the sanctuary, and the name of the Messiah. But to us it is enough to say, _In the beginning was the Word, _John i. 1.
- Let us learn hence, (1.) That atheism is folly, and atheists are the greatest fools in nature; for they see there is a world that could not make itself, and yet they will not own there is a God that made it. Doubtless, they are without excuse, but the god of this world has blinded their minds. (2.) That God is sovereign Lord of all by an incontestable right. If he is the Creator, no doubt he is the owner and possessor of heaven and earth. (3.) That with God all things are possible, and therefore happy are the people that have him for their God, and whose help and hope stand in his name, Ps. cxxi. 2; cxxiv. 8. (4.) That the God we serve is worthy of, and yet is exalted far above, all blessing and praise, Neh. ix. 5, 6. If he made the world, he needs not our services, nor can be benefited by them (Acts xvii. 24, 25), and yet he justly requires them, and deserves our praise, Rev. iv. 11. If all is of him, all must be to him.
II. Here is the work of creation in its embryo, v. 2, where we have an account of the first matter and the first mover.
A chaos was the first matter. It is here called the earth (though the earth, properly taken, was not made till the third day v. 10), because it did most resemble that which afterwards was called earth, mere earth, destitute of its ornaments, such a heavy unwieldy mass was it; it is also called the deep, both for its vastness and because the waters which were afterwards separated from the earth were now mixed with it. This immense mass of matter was it out of which all bodies, even the firmament and visible heavens themselves, were afterwards produced by the power of the Eternal Word. The Creator could have made his work perfect at first, but by this gradual proceeding he would show what is, ordinarily, the method of his providence and grace. Observe the description of this chaos. (1.) There was nothing in it desirable to be seen, for it was without form and void. Tohu and Bohu, confusion and emptiness; so these words are rendered, Isa. xxxiv. 11. It was shapeless, it was useless, it was without inhabitants, without ornaments, the shadow or rough draught of things to come, _and not the image of the things, _Heb. x. 1. The earth is almost reduced to the same condition again by the sin of man, under which the creation groans. See Jer. iv. 23, I beheld the earth, and lo it was without form, and void. To those who have their hearts in heaven this lower world, in comparison with that upper, still appears to be nothing but confusion and emptiness. There is no true beauty to be seen, no satisfying fulness to be enjoyed, in this earth, but in God only. (2.) If there had been any thing desirable to be seen, yet there was no light to see it by; for darkness, thick darkness, was upon the face of the deep. God did not create this darkness (as he is said to create the darkness of affliction, Isa. xlv. 7), for it was only the want of light, which yet could not be said to be wanted till something was made that might be seen by it; nor needs the want of it be much complained of, when there was nothing to be seen but confusion and emptiness. If the work of grace in the soul is a new creation, this chaos represents the state of an unregenerate graceless soul: there is disorder, confusion, and every evil work; it is empty of all good, for it is without God; it is dark, it is darkness itself. This is our condition by nature, till almighty grace effects a blessed change.
The Spirit of God was the first mover: He moved upon the face of the waters. When we consider the earth without form and void, methinks it is like the valley full of dead and dry bones. Can these live? Can this confused mass of matter be formed into a beautiful world? Yes, if a spirit of life from God enter into it, Ezek. xxxvii. 9. Now there is hope concerning this thing; for the Spirit of God begins to work, and, if he work, who or what shall hinder? God is said to make the world by his Spirit, Ps. xxxiii. 6; Job xxvi. 13; and by the same mighty worker the new creation is effected. He moved upon the face of the deep, as Elijah stretched himself upon the dead child,—as the hen gathers her chickens under her wings, and hovers over them, to warm and cherish them, Matt. xxiii. 37,—as the eagle stirs up her nest, and flutters over her young (it is the same word that is here used), Deut. xxxii. 11. Learn hence, That God is not only the author of all being, but the fountain of life and spring of motion. Dead matter would be for ever dead if he did not quicken it. And this makes it credible to us that God should raise the dead. That power which brought such a world as this out of confusion, emptiness, and darkness, 4 at the beginning of time, can, at the end of time, bring our vile bodies out of the grave, though it is a land of darkness as darkness itself, and without any order (Job x. 22), and can make them glorious bodies.
John Calvin - Commentaries
**In the beginning. To expound the term “beginning,” of Christ, is altogether frivolous. For Moses simply intends to assert that the world was not perfected at its very commencement, in the manner in which it is now seen, but that it was created an empty chaos of heaven and earth. His language therefore may be thus explained. When God in the beginning created the heaven and the earth, the earth was empty and waste.3535 “La terre estoit vuide, et sans forme, et ne servoit a rien.” — “The earth was aempty, and without form, and was of no use.” — French Tr. He moreover teaches by the word “created,” that what before did not exist was now made; for he has not used the term יצר, (yatsar,) which signifies to frame or forms but ברא, (bara,) which signifies to create.3636 ברא It has a twofold meaning — 1. To create out of nothing, as is proved from these words, In the beginning, because nothing was made before them. 2. To produce something excellent out of pre-existent matter; as it is said afterwards, He created whales, and man. — See Fagius, Drusius, and Estius, in Poole’s Synopsis. Therefore his meaning is, that the world was made out of nothing. Hence the folly of those is refuted who imagine that unformed matter existed from eternity; and who gather nothing else from the narration of Moses than that the world was furnished with new ornaments, and received a form of which it was before destitute. This indeed was formerly a common fable among heathens,3737 Inter profanos homines. who had received only an obscure report of the creation, and who, according to custom, adulterated the truth of God with strange figments; but for Christian men to labor (as Steuchus does3838 Steuchus Augustinus was the Author of a work, “De Perennie Philosophia,” Lugd. 1540, and is most likely the writer referred to by Calvin. The work, however, is very rare, and probably of little value. ) in maintaining this gross error is absurd and intolerable. Let this, then be maintained in the first place,3939 “Sit igitur haec prima sententia. Que ceci dont soit premierement resolu.” — French Tr. that the world is not eternal but was created by God. There is no doubt that Moses gives the name of heaven and earth to that confused mass which he, shortly afterwards, (Genesis 1:2 .) denominates waters. The reason of which is, that this matter was to be the seed of the whole world. Besides, this is the generally recognized division of the world.4040 Namely, into heaven and earth.
God. Moses has it Elohim, a noun of the plural number. Whence the inference is drawn, that the three Persons of the Godhead are here noted; but since, as a proof of so great a matter, it appears to me to have little solidity, will not insist upon the word; but rather caution readers to beware of violent glosses of this kind.4141 The reasoning of Calvin on this point is a great proof of the candor of his mind, and of his determination to adhere strictly to what he conceives to be the meaning of Holy Scripture, whatever bearing it might have on the doctrines he maintains. It may however be right to direct the reader, who wishes fully to examine the disputed meaning of the plural word אלהים which we translate God, to some sources of information, whence he may be able to form his own judgment respecting the term. Cocceius argues that the mystery of the Trinity in Unity is contained in the word; and many other writers of reputation take the same ground. Others contend, that though no clear intimation of the Trinity in Unity is given, yet the notion of plurality of Persons is plainly implied in the term. For a full account of all the arguments in favor of this hypothesis, the work of Dr. John Pye Smith, on the Scripture testimony of the Messiah — a work full of profound learning, and distinguished by patient industry and calmly courteous criticism — may be consulted. It must however be observed, that this diligent and impartial writer has not met the special objection adduced by Calvin in this place, namely, the danger of gliding into Sabellianism while attempting to confute Arianism. — Ed They think that they have testimony against the Arians, to prove the Deity of the Son and of the Spirit, but in the meantime they involve themselves in the error of Sabellius,4242 The error of Sabellius (according to Theodoret) consisted in his maintaining, “that the Father, Son, and Holy Ghost, are one hypostasis, and one Person under three names,” or, in the language of that eminent ecclesiastical scholar, the late Dr. Burton, “Sabellius divided the One Divinity into three, but he supposed the Son and the Holy Ghost to have no distinct personal existence, except when they were put forth for a time by the Father.” — See Burton’s Lectures on Ecclesiastical History, vol. 2, p. 365; and his Bampton Lectures, Note 103. This will perhaps assist the reader to understand the nature of Calvin’s argument which immediately follows. Supposing the word Elohim to denote the Three Persons of the Godhead in the first verse, it also denotes the same Three Persons in the second verse. But in this second verse Moses says, the Spirit of Elohim, that is, the Spirit of the Three Persons rested on the waters. Hence the distinction of Persons is lost; for the Spirit is himself one of them; consequently the Spirit is sent from himself. The same reasoning would prove that the Son was begotten by himself; because he is one of the Persons of the Elohim by whom the Son is begotten. — Ed. because Moses afterwards subjoins that the Elohim had spoken, and that the Spirit of the Elohim rested upon the waters. If we suppose three persons to be here denoted, there will be no distinction between them. For it will follow, both that the Son is begotten by himself, and that the Spirit is not of the Father, but of himself. For me it is sufficient that the plural number expresses those powers which God exercised in creating the world. Moreover I acknowledge that the Scripture, although it recites many powers of the Godhead, yet always recalls us to the Father, and his Word, and spirit, as we shall shortly see. But those absurdities, to which I have alluded, forbid us with subtlety to distort what Moses simply declares concerning God himself, by applying it to the separate Persons of the Godhead. This, however, I regard as beyond controversy, that from the peculiar circumstance of the passage itself, a title is here ascribed to God, expressive of that powers which was previously in some way included in his eternal essence.4343 The interpretation above given of the meaning of the word אלהים (Elohim) receives confirmation from the profound critical investigations of Dr. Hengstenberg, Professor of Theology in the University of Berlin, whose work, cast in a somewhat new form, and entitled “Dissertations on the Genuineness of the Pentateuch,” appears in an English dress, under the superintendence of the Continental Translation Society, while these pages are passing through the press. With other learned critics, he concludes, that the word is derived from the Arabic root Allah, which means to worship, to adore, to be seized with fear. He, therefore, regards the title more especially descriptive of the awful aspect of the Divine character. On the plural form of the word he quotes from the Jewish Rabbis the assertion, that it is intended to signify ‘Dominus potentiarum omnium,’ ‘The Lord of all powers’. He refers to Calvin and others as having opposed, though without immediate effect, the notion maintained by Peter Lombard, that it involved the mystery of the Trinity. He repels the profane intimation of Le Clerc, and his successors of the Noological school, that the name originated in polytheism; and then proceeds to show that “there is in the Hebrew language a widely extended use of the plural which expresses the intensity of the idea contained in the singular.” After numerous references, which prove this point, he proceeds to argue, that “if, in relation to earthly objects, all that serves to represent a whole order of beings is brought before the mind by means of the plural form, we might anticipate a more extended application of this method of distinguishing in the appellations of God, in whose being and attributes there is everywhere a unity which embraces and comprehends all multiplicity.” “The use of the plural,” he adds, “answers the same purpose which elsewhere is accomplished by an accumulation of the Divine names; as in Joshua 22:22 ; the thrice holy in Isaiah 6:3 ; and אדני אדנים in Deuteronomy 10:17 . It calls the attention to the infinite riches and the inexhaustible fullness contained in the one Divine Being, so that though men may imagine innumerable gods, and invest them with perfections, yet all these are contained in the one אלהים (Elohim).” See Dissertations, pp.268-273. It is, perhaps, necessary here to state, that whatever treasures of biblical learning the writings of this celebrated author contains, and they are undoubtedly great, the reader will still require to be on his guard in studying them. For, notwithstanding the author’s general strenuous opposition to the and — supernaturalism of his own countrymen, he has not altogether escaped the contagion which he is attempting to resist. Occasions may occur in which it will be right to allude to some of his mistakes. — Ed.